Agreeing to discuss
One succeeds in obtaining concessions to put an end to a period of unrest. taoscopy.com
Great Power34
Harness inner strength wisely; true power comes from patience and understanding, not force.
↓ Line 1
Acting with force prematurely leads to misfortune. One must be cautious and not rush into action.
↓ Line 4
With perseverance, obstacles are overcome, and remorse fades. Strength is found in stability and support.
↓ Line 5
Letting go of stubbornness and rigidity brings freedom and relief. There is no regret in releasing what holds one back.
↓ Line 6
Recognizing limitations and difficulties leads to good fortune. Awareness and acceptance of one's situation are key to progress.
↓ Penetration57
Adapt influence like the wind; subtle shifts bring progress. Consistency and endurance will penetrate barriers.
Original Readings
34 Great Power
Other titles: The Power of the Great, The Symbol of Great Vigor, Persons of Great Authority, Great Strength, Great Invigorating, Great Maturity, Accumulated Force, The Strength of the Mighty, Righteous Power, Excessive Force
Judgment
Legge:Great Power necessitates firm correctness.
Wilhelm/Baynes:The Power of the Great. Perseverance furthers.
Blofeld: The Power of the Great. Persistence in a righteous course brings reward. [This hexagram with a solid group of firm lines topped by a small number of yielding lines obviously signifies strength -- in this case the power to succeed in spite of difficulties. Much of what follows concerns goats -- a symbol presumably suggested by the form of the hexagram, namely a solid body distinguished by a pair of horns -- the yielding lines at the top.]
Liu: Great Power. It is of benefit to continue.
Ritsema/Karcher: Great Invigorating , Harvesting Trial. [This hexagram describes your situation in terms of the invigorating power of a central creative idea. It emphasizes that animating everything around you through this guiding motivation is the adequate way to handle it. To be in accord with the time, you are told to invigorate through the great!]
Shaughnessy: Great Maturity: Beneficial to determine.
Cleary(1):Great power is beneficial when correct.
Wu: Great Strength indicates that it is advantageous to be persevering.
The Image
Legge: The image of thunder over heaven forms the hexagram of Great Power. The superior man, in accordance with this, does not take one step that is not in accordance with propriety.
Wilhelm/Baynes: Thunder in heaven above: The image of The Power of the Great. Thus the superior man does not tread upon paths that do not accord with established order.
Blofeld: This hexagram symbolizes thunder in the sky. The Superior Man never takes a step involving impropriety. [Note: The combination of trigrams meaning thunder and sky suggests something of the awe-inspiring quality of the truly great.]
Liu: Thunder in the sky above symbolizes Great Power. The superior man's conduct does not oppose the rules.
Ritsema/Karcher: Thunder located above heaven. Great Invigorating. A chun tzu uses no codes whatever, nowhere treading.
Cleary (1): Thunder is up in the sky, with great power. Thus do superior people refrain from what is improper.
Cleary (2): … Developed people do not do what is improper.
Wu: There is thunder above heaven; this is Great Strength. Thus the jun zi does not practice what is not proper.
COMMENTARY
Confucius/Legge: In Great Powerwe see that which is great becoming strong. The trigram of Strength directs the trigram of Movement, and hence the whole is expressive of vigor. But that which is great necessitates firm correctness. The attributes of heaven and earth are displayed when firmness and correctness attain their ideal state.
Legge: Because the dynamic lines predominate in Great Power,the figure suggests a state in which there is an abundance of strength and vigor. Is strength alone enough for the conduct of affairs? Of course not! Strength must always be subordinated to the idea of right, and exerted only in harmony with it.
The lower trigram symbolizes Strength, the upper symbolizes Movement. In the Confucian commentary, "that which is great” denotes the group of four dynamic lines which strikes us on looking at the figure, and also the superior men in positions of power, of whom these are the representatives. That the attributes of heaven and earth are displayed means that the power of men should be a reflection of the great power which we see impartially working in nature.
Ch'eng-tzu says on the Image: "Thunder rolling in the sky and making all things shake is the symbol of Great Power." In relating its application to man, he quotes a beautiful saying of antiquity: "The strong man is he who overcomes himself."
NOTES AND PARAPHRASES
Judgment: Control yourself.
The Superior Man does nothing that is not in accordance with the principles of the Work.
Wilhelm and Blofeld translate this hexagram as The Power of the Great., but I prefer Liu's rendition of Great Power, because it has a more neutral connotation. The Power of the Great suggests the might of kings and emperors, and implies "superior" power wielded at one's own discretion. It is too easy to misinterpret this hexagram as a clear injunction to take unilateral action. Such is seldom the case -- the hexagram depicts a charge of latent energy which must be properly managed.
The figure is usually compared with the image of a ram or goat -- the four lower dynamic lines being the body, and the two upper magnetic lines representing the horns. Since this hexagram is the preceding figure of Retreat turned upside down, one can imagine the two together as a person retreating across a pasture pursued by a charging beast. The ram/goat is mentioned in four of the six lines of the hexagram. This is certainlyGreat Power, but in such a crude form it cannot be truthfully called The Power of the Great.
Truly Great Power, as the Judgment tells us, is derived from our will to restrain our emotions, instincts and appetites. Note that lines two and four are the most positively forceful lines in the hexagram and that both imply restraint of power as the proper way to attain one's goals. Without changing lines, the hexagram sometimes refers to provocations in which one is "legitimately” tempted to a self-righteous display of "power.” Remember that other people's ego-trips are none of your concern: the superior man does not respond to them with other than dignified reserve. Regard it as a test and be joyful if you pass it!
Everything found in later literature seems to indicate that these meditative schools required a strong discipline and faithful adherence to a strict regimen. The schools were extremely demanding, and were open only to those willing to devote themselves totally. Before even being admitted to one of these ancient meditative schools, a person had to be not only spiritually advanced but in complete control of all his emotions and feelings. Beyond that, the disciplines of the Torah and commandments were central to these schools, and these disciplines required a degree of self-mastery to which not everyone could aspire. Aryeh Kaplan -- Jewish Meditation
Line 1
Legge: The first line, dynamic, shows its subject manifesting his strength in his toes. But advance will lead to evil -- most certainly.
Wilhelm/Baynes: Power in the toes. Continuing brings misfortune. This is certainly true.
Blofeld: Power in the toes. [I.e. power of a rather low or limited kind.] To advance now would bring misfortune.
Liu: Power in the toes. Actions lead to misfortune. This is true.
Ritsema/Karcher: Invigorating tending-towards the feet. Chastising: pitfall, possessing conformity.
Shaughnessy: Mature in the foot; to be upright is inauspicious; there is a return.
Cleary (1): With power in the feet, it is inauspicious to go forth on an expedition – there is truth in this.
Cleary (2): With power in the feet, an expedition bodes ill, having certainty.
Wu: Having strength in the toes indicates foreboding to proceed, confidence notwithstanding.
COMMENTARY
Confucius/Legge: This will certainly lead to exhaustion. Wilhelm/Baynes: This certainly leads to failure. Blofeld: The confidence symbolized by power in the toes is soon exhausted. Ritsema/Karcher: One's conforming exhausted indeed. Cleary (2): With power in the feet, that certainty comes to an impasse. Wu: Confidence has been misplaced.
Legge: This line is dynamic, in its correct place, and is the first line of the lower trigram of Strength in the hexagram of Great Power. The essence of the hexagram might seem to be concentrated in it and hence we see it symbolized by "strength in the toes," or "advancing." But such action is
too bold to be undertaken by one in the lowest place, and in addition there is no proper correlate in line four. From exhaustion will follow distress and other evils.
NOTES AND PARAPHRASES
Siu: At the outset, the man in a lowly situation possesses great energy. Seeking advancement through force, however, will bring misfortune.
Wing: Even though you have the strength, proceeding with your plan would be a mistake. You must not force this issue because you are not in a position to do so successfully.
Editor: Compare this line with the definition of compulsion:
Compulsion:1a. an act of compelling: a driving by force, power, pressure, or necessity. 2. an irresistible impulse to perform an irrational act.
The power is in the toes, the lowest part of the body, and the very bottom of the hexagram. This suggests a compulsive, unconscious drive, or an ill-considered impulse to act. If it is the only changing line, the hexagram becomes number thirty-two, Consistency,Duration or Standing Fast, which is the implied proper response here. In its most neutral interpretation, this line images a strong urge or impetus to take action.
"Men are only apparently drawn from in front; in reality they are pushed from behind;" they think they are led on by what they see, when in truth they are driven on by what they feel, -- by instincts of whose operation they are half the time unconscious. W. Durant -- (Quoting Schopenhauer) The Story of Philosophy
A. An inner force seeks expression. Quell your impulse to act.
B. "Don't jump to conclusions."
Line 4
Legge: The fourth line, dynamic, shows a case in which firm correctness leads to good fortune, and occasion for repentance disappears. We see the fence opened without the horns being entangled. The strength is like the wheel spokes of a large wagon.
Wilhelm/Baynes: Perseverance brings good fortune. Remorse disappears. The hedge opens; there is no entanglement. Power depends upon the axle of a big cart.
Blofeld: Righteous persistence brings good fortune and regret vanishes. The hedge falls apart and he is no longer entangled. There is great power in the cart axle. [A powerful axle indicates that the time is favorable for an advance towards our goal.]
Liu: Persistence brings good fortune and remorse vanishes. The hedge opens and entanglements vanish. Powerful is the axle of the big cart. [Note: Activity will follow a long quiet period, bringing good fortune for the individual.]
Ritsema/Karcher: Trial: significant. Repenting extinguished. The hedge broken-up, not ruined. Invigorating tending-towards the Great: a cart's axle-straps.
Shaughnessy: Determination is auspicious; regret is gone. The fence block is not weakened, but is matured by the great cart's axle-strut.
Cleary (1): Correctness is good; regret vanishes. The fence opened up, one does not get stuck; power is in the axle of a large vehicle.
Cleary (2): Being correct leads to good results; regret vanishes. Fences opened up, one does not get exhausted, etc.
Wu: With perseverance, there is good fortune and no regret. The fence has been removed and the horns unharmed. The wooden pieces holding the axle underneath the carriage are strong.
COMMENTARY
Confucius/Legge: He still advances. Wilhelm/Baynes: It can go upward. Blofeld: Once the hedge has fallen apart, he can get up and go forward. Ritsema/Karcher: The hedge broken-up, not ruined. Honoring going indeed. Cleary (2): It is valuable to go. Wu: The conditions are favorable to proceed.
Legge: Line four is still dynamic, but in the place of a magnetic line. This explains the cautions with which the symbolism commences. Going forward thus cautiously, his strength will produce the good effects described.
NOTES AND PARAPHRASES
Siu: The man removes all obstacles through quiet perseverance. Unseen power can move heavy loads.
Wing: When you can work toward your aim and make progress without a great show of power, you create a striking effect. Obstacles give way and your inner strength persists. Good fortune.
Editor: The image suggests that slowly but surely, one step at a time, one removes the obstacles to progress. Power thus accumulated can go anywhere.
The image of the thirty spokes converging toward the empty space of the hub is often used to symbolize the virtue of the ruler who attracts all creatures to his service, the virtue of Sovereign Unity that brings order to the multiplicity of things around it. M. Kaltenmark -- Lao Tzu and Taoism
A. Take it slow and the way becomes clear.
B. Willpower removes the obstacles to advancement.
C. Image of a careful, methodical advance.
Line 5
Legge: The fifth line, magnetic, shows one who loses her ram-like strength
in the ease of her position. There will be no occasion for repentance.
Wilhelm/Baynes: Loses the goat with ease. No remorse. [The place is strong, it is in fact the place of the prince, but the nature of the line is yielding, hence the outer place does not correspond with the inner nature. Therefore the line easily rids itself of its obstinate disposition.]
Blofeld: He sacrifices a goat too lightly -- no regret! [I.e. he resorts too easily to force, which is not advisable.]
Liu: He carelessly loses the goat. No remorse. [One is not able to achieve one's plans; no benefit.]
Ritsema/Karcher: Losing the goat, tending-toward versatility. Without repenting. [Versatility, I: sudden and unpredictable change; mental mobility and openness; easy and light, not difficult and heavy; occurs in name of the I Ching.]
Shaughnessy: Losing sheep at Yi; there is no regret.
Cleary (1): Losing the goat in ease, let there be no regret. [Even if people can’t be vigorous, it would be fortunate if they opened their minds with flexible receptivity and borrowed knowledge from others to break through their own obstructions.]
Cleary (2): Losing the ram in ease, etc. [When one is flexible and balanced, there is no attitude of rambunctious strength, so there is no regret.]
Wu: A sheep is lost in the field, etc.
COMMENTARY
Confucius/Legge: She loses her ram and hardly perceives it -- she is not in her proper place. Wilhelm/Baynes: Because the place is not the appropriate one. Blofeld: This is indicated by the line's unsuitable position. Ritsema/ Karcher: Situation not appropriate indeed. Cleary (2): “The position is not appropriate” means that one is as though master of the world but does not have anything to do with it. Wu: Because the position is not proper.
Legge: Line five is magnetic in a central place and will therefore refrain from exerting her strength. Although the hexagram does not forbid the use of strength, it does concern itself with how strength should be properly controlled and directed. All that is said about her is that she will give no occasion for repentance. Being "out of place" only means that the position properly requires a dynamic line.
NOTES AND PARAPHRASES
Siu: The man has lost his alertness and strength because of the ease of his position.
Wing: You should now let go of an opinionated or stubborn attitude. It is no longer necessary to prove anything. The situation will progress with ease; therefore you do not need to use excessive force.
Anthony: We may give up pacts with ourself which require people to do certain things before we will be receptive to them. We need to allow ourself to be led, not setting up structured ideas of how things must happen. We should give up anger and feelings of retribution. Punishment must not be an end in itself.
Editor: None of the translations of this line convey exactly the same message in English. When that happens, beware: the statement can have a maddeningly koan-like range of meanings. In the positive sense, because line five occupies the central place there is the possibility that one understands the Mean and knows when to refrain from action: one "loses the goat (impetus to act) with ease." Alternately, the Blofeld, Liu and Ritsema/Karcher versions depict power which is misused or wasted. As a weak line in a strong place in a hexagram of strength and action, this can also refer to an impotent force with little power to affect the situation at hand. Since "no remorse" is involved, apparently no harm accrues.
Strength may be good or it may be evil. The same is true of weakness. The ideal is the Mean. Chou Tun-I
A. You can easily discard your compulsion to act.
B. An inferior force is eliminated from the situation.
C. Moderation prevents an excessive response.
D. When you are truly centered in the Work, aggressive action should be unnecessary.
Line 6
Legge: The sixth line, magnetic, shows one who may be compared to the ram butting against the fence, and unable either to retreat, or to advance as he would fain do. There will be no advantage in any respect, but if he realizes the difficulty of his position, there will be good fortune.
Wilhelm/Baynes: A goat butts against a hedge. It cannot go backward, it cannot go forward. Nothing serves to further. If one notes the difficulty, this brings good fortune.
Blofeld: A goat butts against a hedge and can move neither backward nor forward; it can get nowhere. Yet at this time, difficulty presages good fortune. ["It can get nowhere" is a rendering of a phrase which, taken symbolically, means that this is not a time to advance towards our goal or destination. The implication of the last two sentences is that the shame we feel at finding ourselves prisoners of circumstances will drive us to make an effort powerful enough to release us.]
Liu: A goat butts against the hedge. It cannot advance or retreat; nothing furthers. If one continues to work through the difficulty, there is good fortune. [If you get this line, cease all arrogant behavior, otherwise it will cause you trouble.]
Ritsema/Karcher: The he goat butts a hedge. Not enabling withdrawing, not enabling releasing. Without direction: Harvesting. Drudgery by-consequence significant. [Without direction: Harvesting: WU YU Li: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.]
Shaughnessy: A ram butts a fence, is not able to retreat and is not able to follow; there is no place beneficial; difficult but then auspicious.
Cleary (1): The ram running into a fence cannot retreat, cannot go ahead; there is no benefit. Struggle will produce good results.
Cleary (2): … Work hard and there will be good results.
Wu: A ram butts into a fence. He cannot go forward or back away. There is nothing to gain. Endurance will bring good fortune.
COMMENTARY
Confucius/Legge: The impasse is owing to his want of care. If he realizes his difficulty his error will not be prolonged. Wilhelm/Baynes:"it cannot go backward, it cannot go forward." This does not bring luck. The mistake is not lasting. Blofeld: Inability to retire or advance is hardly conducive to good fortune; but our very difficulties will generate it; the ignoble circumstances in which we find ourselves will not endure for long. Ritsema/ Karcher: Not ruminating indeed. Fault not long-living indeed. Cleary (2): Inability to retreat or go ahead is due to carelessness. Work hard and there will be good results because error will not increase. Wu: The situation is not good. The debacle will not last.
Legge: Line six, at the top of the trigram of Movement in the hexagram of Great Power, may be expected to be dynamic in the exertion of strength. Because of his passivity, the result is as described. If he stops pushing his cause and reflects upon his weak position, good fortune will result.
NOTES AND PARAPHRASES
Siu: The man goes too far and reaches a deadlock with neither the capability to advance nor the opportunity to retreat. If he recognizes his weakness and is not obstinate, he will not compound the error.
Wing: You have gone so far in the pursuit of your desires that you are at an impasse. Everything you try to do just complicates the situation even further. Seeing the difficulty of this will eventually force you to compose yourself. The entire affair can then be resolved.
Editor: The image suggests an impasse which can only be surmounted by waiting patiently for its natural resolution. The second clause suggests that circumstances will improve if you just don't meddle with them. Ritsema/ Karcher’s: "In order to take advantage of the situation, do not impose a direction on events" is usually the best choice whenever it is received in a line.
The path out of the dilemma can only be found by waiting and consciously holding on to both sides of the conflict, by making the utmost effort to keep both sides in fullest possible awareness without repressing them or falling into a state of identification. This means nothing less than that the conflict with all its excruciating implications must be endured consciously; we cannot seek to terminate it forcibly by taking sides, by enforcing a premature decision. Symbolically this amounts to a crucifixion; by our consent, our acceptance of this suffering, we are nailed to the cross of the opposing drives. We keep the apparent evil in full sight and continue to wait for a way that allows us to express its energy in constructive rather than destructive ways, though this may seem impossible at the moment, both in terms of morality and of existing reality. E.C. Whitmont -- The Symbolic Quest
A. Accept an impasse and learn its lesson.
B. “In order to take advantage of the situation, do not impose a direction on events."
57 Penetration
Other titles: The Gentle, The Penetrating, Wind, The Symbol of Bending to Enter, Willing Submission, Gentle Penetration, Ground, Calculations, Complaisance, Penetrating Influence, The Penetration of the Wind, Humility, Devoted Service, Submission
Judgment
Legge:Penetration indicates modest success. See the great man and move in the direction that implies.
Wilhelm/Baynes:The Gentle. Success through what is small. It furthers one to have somewhere to go. It furthers one to see the great man.
Blofeld:Willing Submission -- success in small matters. It is advantageous to have in view a goal (or destination) and to visit a great man. [This is a reasonably auspicious hexagram; it augurs a certain amount of success for those who submit to circumstances -- unless a moving line indicating the contrary is received. This is not a time for resistance but for submission.]
Liu:Penetration. Small success. It is beneficial to go somewhere. It is beneficial to see a great man.
Ritsema/Karcher: Ground, the small: Growing. Harvesting: possessing directed going. Harvesting: visualizing Great People. [This hexagram describes your situation in terms of providing an underlying support. It emphasizes that subtly penetrating and nourishing things from below, the action of Ground, is the adequate way to handle it. To be in accord with the time, you are told to enter the situation from below!]
Shaughnessy: Calculations: Little receipt; beneficial to have someplace to go; beneficial to see the great man.
Cleary (1):Wind is small but developmental. It is beneficial to have somewhere to go. It is beneficial to see a great man.
Cleary (2):The small comes through successfully. It is beneficial to have a place to go. It is beneficial to see great people.
Wu: Complaisance indicates that the small are pervasive. It is advantageous to have undertakings. It is also advantageous to see the great man.
The Image
Legge: Two wind trigrams following each other form Penetration. The superior man proclaims his commands and undertakes his work.
Wilhelm/Baynes: Winds following one upon the other: the image of the gently penetrating. Thus the superior man spreads his commands abroad and carries out his undertakings.
Blofeld: This hexagram symbolizes a favorable wind. The Superior Man performs his allotted tasks in consonance with heaven's (or the sovereign's) will. [The component trigrams combine the concepts of wind and blandness -- hence a favorable wind.]
Liu: Wind following wind symbolizes Penetration. The superior man proclaims his directives and executes his affairs.
Ritsema/Karcher: Following winds. Ground. A chun tzu uses distributing fate to move affairs.
Cleary (1): Wind following wind.Thus do superior people articulate directions and carry out tasks.
Wu: One breeze follows the other; this is Complaisance. Thus the jun zi gives further injunctions in order to administer public affairs.
COMMENTARY
Confucius/Legge: Repeated wind trigrams show the repetition of governmental orders. The dynamic fifth line has penetrated to his correct central place and carries his will into action. The magnetic first and fourth lines obey the dynamic lines above them. Hence it is said that there will be success in small matters.
Legge: Penetration symbolizes both wind and wood, and has the attributes of Docility, Flexibility and Penetration. We are to think of it as wind with its penetrating power which finds its way into every nook and cranny.
Confucius said: "The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it." In accordance with this, the hexagram must be understood as the influence and orders of the government designed to remedy what is wrong in the people. The upper trigram denotes the orders issuing from the ruler, and the lower the obedience rendered to them by the people.
Ch'eng-tzu says:"Superiors, in harmony with the duty of inferiors, issue their commands; inferiors, in harmony with the wishes of their superiors, follow them. Above and below there are that harmony and deference; and this is the significance of the redoubled Wind trigram. When governmental commands and business are in accordance with what is right, they agree with the tendencies of the minds of the people who follow them."
Anthony: Getting this hexagram often refers to the presence of inferior elements that obstruct our having a good influence ... Because this hexagram is concerned with self-correction, we often get it together with Work on What has been Spoiled. [Hex. 18: Repair.]
NOTES AND PARAPHRASES
Judgment: Get to the heart of the matter and act on the information obtained.
The Superior Man acts on his understanding by implementing it in the world.
The hexagram ofPenetration, made up of two trigrams symbolizing Wind (which is air in motion), suggests the activity of thought (the realm of air) trying to comprehend or "penetrate" something. Thus, each line of the figure may be seen as some aspect of an act of mental endeavor.
Therefore the student must exert his own mind to the utmost. If he does so, he will know his own nature. And if he knows his own nature, examines his own self and makes it sincere, he becomes a sage. Therefore the "Great Norm" says, "The virtue of thinking is penetration and profundity ... Penetration and profundity lead to sageness.” -- Ch'eng I
The first line depicts vacillation and indecisiveness; the second shows one trying to "get to the bottom" of a matter. Line three is an image of futile hypothesizing; four and five show two aspects of successful comprehension, and the sixth line symbolizes an inability to understand.
Man's intellect -- the greatest but most dangerous gift he has received from God -- builds a bridge across the seemingly unconquerable chasm between that which is personal and mortal and that which is impersonal and eternal. Through man's intellect he succumbed to the temptation to fall out of divine unity with his consciousness. But by the same token, his intellect gives him the possibility of bringing back his consciousness into full union with divinity. By means of his intellect, man is able to understand truth, and when he has understood, he will seek and keep on seeking and trying until he some day succeeds in finding the only path to the realization of his self. Elisabeth Haich -- Initiation
The hexagram can also symbolize humble submission and devoted service, thus suggesting the role of the ego in the Work. To truly comprehend the nature of the Work is to serve it with devotion. There are some interesting associations between the act of penetration and that of submission – when dynamic and magnetic are in full harmony they lose their individual identities and become one force which is both and neither.